Moses and the two Messiahs

232. Another explanation for THE VERSE: "These are the generations of the heaven..." (Beresheet 2:4), IN WHICH THE WORD "THESE" CANCELS WHAT WAS MENTIONED PREVIOUSLY, IS THAT THE WORD "These" refers to those about whom it is written CONCERNING THE SIN OF THE GOLDEN CALF: "These are your Elohim, O Yisrael" (Shemot 32:4). Thus, on the day when THE HOLY ONE, BLESSED BE HE, shall exterminate these, REFERRING TO THE SIN OF THE CALF, it will be as it was on the day the Holy One, blessed be He, created the heaven and the earth. As it is written, "In the day that Hashem Elohim made the earth and the heavens" (Beresheet 2:4). At that time, the Holy One, blessed be He, will be together with his Shechinah and the world will be renewed, as it is written: "For as the new heavens and the new earth, which I will make..." (Yeshayah 66:22). This is THE SIGNIFICANCE OF, "In the day...made," MEANING IN THE DAY WHEN THE WORLD SHALL BE RENEWED.

233. At that time, "out of the ground Hashem, Elohim made to grow every tree that is pleasant to the sight" (Beresheet 2:9). However, before that time and not until THE SIN OF THE GOLDEN CALF is erased, the rain of the Torah, WHICH IS ZEIR ANPIN, does not come down TO WATER THE SEEDS OF THE SOULS OF YISRAEL. Therefore, The Children of Yisrael, who are similar to the herbs and trees, are not able to grow. The secret of this matter is as written: "And no plant of the field was yet in the earth, and no herb of the field had yet grown...and there was not a man to till the ground" (Beresheet 2:5). "A man" alludes to Yisrael, "the ground" is the Temple and "to till" is to offer sacrifices.

234. Another explanation of the phrase: "plant of the field" is THAT IT ALLUDES TO the first Messiah, MESSIAH BEN (THE SON OF) DAVID, who was not yet on earth, whereas "herb of the field" is the second Messiah, MESSIAH BEN JOSEPH. HE ASKS: Why WERE THEY NOT "IN THE EARTH?" HE REPLIES, Because Moses was not there with them to serve the Shechinah. Of him, it is written: "And there was not a man to till the ground." The secret is given in the verse: "The staff shall not depart from Judah..." (Beresheet 49:10), which refers to Messiah ben David, "nor the scepter from between his feet," which refers to Messiah ben Joseph. "Until Shiloh come" is an allusion to Moses, as the numerical value of MOSES is the same as that OF SHILOH. "And the obedience of the people be his (Heb. velo yik'hat)" is A PHRASE WHOSE LETTERS ALSO FORM THE HEBREW WORDS, Levi Kohath, WHICH MEANS THAT THE CORRECTION SHALL REACH FROM MOSES TO KOHATH AND LEVI, HIS ANCESTORS.

235. Another explanation OF THE VERSE: "plant (Heb. siach) of the field" IS THAT IT REFERS TO THE SOULS OF the righteous, who come from YESOD OF ZEIR ANPIN, WHICH IS CALLED the Righteous, the life (Heb. chai) of the worlds. Because Siach (Sin-Yud-Chet) CONSISTS OF THE LETTERS Chai (Chet- Yud) and Shin. Shin BY ITSELF ALLUDES TO the three branches of the tree, which symbolize the three patriarchs - CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, WHO IS CALLED A TREE. THE LETTER SIN IN SIACH IS NOT DERIVED DIRECTLY FROM ZEIR ANPIN, BUT from the life of the worlds, WHICH IS YESOD OF ZEIR ANPIN.

236. ANOTHER EXPLANATION ABOUT THE SOULS OF THE RIGHTEOUS APPEARS IN THE VERSE: "AND NO HERB (HEB. ESEV) OF THE FIELD," IN WHICH ESEV CONSISTS OF THE LETTERS AYIN-BET AND SHIN. THE LETTER SHIN IS AN ALLUSION TO THE THREE LEAVES, WHICH ARE YUD- ALEPH-HEI-DALED-VAV-NUN-HEI-YUD - NAMELY THE COMBINING OF YUD HEI VAV HEI, WHICH IS ZEIR ANPIN, AND ADONAI, WHICH IS HIS FEMALE PRINCIPLE, THEY HAVE A NUMERICAL VALUE OF AYIN-BET (SEVENTY-TWO). THAT IS YUD HEI VAV HEI, WHEN FULLY SPELLED OUT WITH YUD'S, AMOUNTS TO SEVENTY-TWO. THE BRANCHES - NAMELY CHESED, GVURAH AND TIFERET, ARE THE THREE LEAVES FROM WHICH NETZACH, HOD AND YESOD ARE SUSPENDED. THEY ALL ADD UP TO SEVENTY-TWO, AS EACH ONE OF THE THREE BRANCHES EQUALS SEVENTY-TWO. THEY DO NOT REACH THE PLACE, WHICH IS THE SHECHINAH, UNTIL THE appearance of he who is called man, who is YUD HEI VAV HEI, FULLY SPELLED WITH ALEPH'S AS Yud-Vav-Dalet, Hei-Aleph, Vav-Aleph-Vav, Hei-Aleph. THIS ALLUDES TO MOSES and this is WHY IT IS WRITTEN: "And there was not a man to till the ground," ALLUDING TO MOSES WHO HAD NOT YET CORRECTED THE SHECHINAH PROPERLY.

237. For this reason, it is written OF MOSES: "And no herb of the field had yet grown." This means that the righteous man, MOSES, was not yet grown - Moses, who validates THE VERSE, "Truth shall spring (grow) out of the earth" (Tehilim 85:12). As THE TRUTH is described IN THE VERSE: "And it cast down the truth to the ground" (Daniel 8:12), IT REFERS TO the students of the Torah, who are like the plants THAT GROW AND SPRING OUT OF THE EARTH. But they do not grow OR SPRING FORTH FROM THE SHECHINAH in exile until THE TIME WHEN THE WORDS "Truth shall spring out of the earth, ARE FULFILLED. This TRUTH is Moses, about whom it is written: "The law of truth was in his mouth" (Malachi 2:6), because no man relates to the Shechinah as well as he. This is WHY THE SCRIPTURE SAYS ABOUT HIM, "And there is not a man to till the ground," WHERE THE GROUND ALLUDES TO THE SHECHINAH. BEFORE MOSES, THERE WAS NO ONE TO CORRECT THE SHECHINAH.

238. As soon as MOSES appears, THE WORDS "But there went up a mist (Heb. ed, Aleph-Dalet) from the earth" (Beresheet 2:6) WERE REALIZED. THIS REFERS TO THE LETTERS Aleph-Dalet in the name Adonai. The letter Vav ascends to it and becomes through it the Master (Heb. adon) of the entire earth. Immediately, it "watered the whole face of the ground" (Ibid.). THIS MEANS THAT Yisrael below will be watered. AS A RESULT, THEY SHALL RECEIVE THE MOCHIN, WHICH ARE CALLED the seventy aspects of the Torah, FROM THE SHECHINAH.

239. Another explanation CONCERNS THE VERSE "But there went up a mist from the earth." The Aramaic translation (is this correct?) says, "But there went up a cloud from the earth." THIS REFERS TO THE SHECHINAH, of which it is written: "For the cloud of Hashem was upon the tabernacle" (Shemot 40:38). BECAUSE AT THE END OF TIMES WHEN MOSES WILL APPEAR, THE SHECHINAH WILL RISE UP. And the students of the Torah on earth will be watered by Her AND RECEIVE FROM HER MOCHIN.

240. At that time, IT IS SAID, "And Hashem Elohim formed man..." (Beresheet 2:7), WHICH REFERS TO Yisrael, whom the Holy One, blessed be He, formed in the images of this world and of the World to Come. The word "formed (Heb. vayyitzer)" IS SPELLED WITH TWO YUD'S, WHICH MEANS THAT at that time, the Holy One, blessed be He, shall put them -YISRAEL - into his name by putting the letter Vav in between the two Yud's. Together, they have the same numerical value as Yud Hei Vav Hei, NAMELY TWENTY-SIX. The two Yud's will be formed on his face and on the faces OF YISRAEL, UPON THEIR CHEEKBONES and the letter Vav is their nose.

241. For this reason, it is written: "For from the top of the rocks (Heb. tzurim) I see him..." (Bemidbar 23:9). THE WORD TZURIM IMPLIES these Tziyurim (forms) of the Holy Name. These shall appear as drawings upon their faces, which are formed according to the secret of the two precious tablets, which are Yud and Yud, and the letter Vav is inscribed on them.

242. Furthermore, he drew the images of all the generations by his supernal spouse, who is Yud-Hei. They were symbolized by the letter Vav, which unites them both. And he formed them AND POURED BOUNTY UPON THEM with those images of above. THE SECRET OF ZEIR ANPIN, which is CALLED Yisrael, is the central pillar that comprises the upper and lower Shechinah. These are the reading of Sh'ma in Arvit and the reading of Sh'ma in Shacharit. Of them, it is written: "bone of my bones, and flesh of my flesh" (Beresheet 2:23).

243. As soon as MOSES APPEARS AT THE END OF TIMES, he will plant children of Yisrael in the holy Garden of Eden, as it is written: "And Hashem Elohim," Aba and Ima, "planted a garden," the lower Shechinah, "in Eden," the supernal Ima. "And there He put the man," the central pillar, YISRAEL. Then THE SHECHINAH will become his planting, his female counterpart and shall never leave His side. She will be His delight FOREVER. And the Holy One, blessed be He, planted Yisrael at that time to be a sacred plant in the world. THIS MEANS THAT WHEN THE CHILDREN OF YISRAEL RECEIVE THEIR MOCHIN, THEY SHALL BECOME A SACRED PLANT IN THE WORLD, as it is written: "The branch of My planting, the work of My hands, that I may be glorified" (Yeshayah 60:21).

244. OF THAT TIME IT SAYS, "And out of the ground Hashem Elohim made to grow" ALLUDES TO Aba and Ima. "Every tree that is pleasant to the sight" alludes to the Righteous, THE SECRET OF YESOD OF ZEIR ANPIN CALLED "TREE" and "and good for food" alludes to the central pillar, where "food" is available to all, MEANING THAT IT BESTOWS MOCHIN TO ALL LOWER BEINGS. Everything exists IN ZEIR ANPIN. And the Righteous, YESOD OF ZEIR ANPIN, are nourished only by ZEIR ANPIN. The Shechinah is nourished by THE RIGHTEOUS, so they are not in need of the lower beings TO ELEVATE FEMALE WATERS. Instead, the lower beings are nourished BY YESOD AND THE SHECHINAH, WITHOUT THE NEED TO ELEVATE FEMALE WATERS. In exile, there is no food for the Shechinah and the life of the worlds, NAMELY YESOD OF ZEIR ANPIN WHO NOURISHES THE SHECHINAH, except BY ELEVATING FEMALE WATERS through the eighteen blessings of the Amidah prayer. But at that time, YESOD WILL GIVE sustenance to all, TO THE SHECHINAH AND TO THE LOWER BEINGS, WITHOUT NEEDING ANY AWAKENING FROM BELOW.

245. The Tree of Life, WHICH IS ZEIR ANPIN, will be planted in the midst of the garden, WHICH IS THE SHECHINAH. It is written of it: "And take also of the Tree of Life, and eat, and live forever" (Beresheet 3:22). The Shechinah will not be governed by the tree of the Other Side, which is the mixed multitude who are called "The Tree of Knowledge of Good and Evil" (Beresheet 2:9) and She will no longer accept the impure. SHE WILL NOT NOURISH IMPURITY ANYMORE. THUS, IMPURITY WILL BE ANNULLED FROM THE WORLD, as it is written CONCERNING THOSE TIMES: "So Hashem alone did lead him, and there was no strange El with him" (Devarim 32:12), AS ALL EVIL AND IMPURITY WILL BE WIPED OFF OF THE FACE OF EARTH. For this reason, no proselytes will be accepted during the epoch of Messiah and the Shechinah will be like a vine that accepts no grafting of any other kind, AS ANY KIND OF EVIL AND IMPURITY WILL BE WIPED FROM THE WORLD.

246. Yisrael will be AS IT IS WRITTEN: "Every tree that is pleasant to the sight." They will again reach that beauty (Heb. Tiferet), WHICH THEY LOST AT THE DESTRUCTION OF THE TEMPLE, about which it is written: "He cast from heaven to earth the beauty of Yisrael" (Eichah 2:1). The Tree of Knowledge of Good and Evil shall be thrust out from among YISRAEL, and they will neither cleave to nor mix with it. Therefore, it is written of Yisrael: "But of the Tree of Knowledge of Good and Evil, you shall not eat" (Beresheet 2:17), because this is the mixed multitude. And the Holy One, blessed be He, shall then reveal TO THE CHILDREN OF YISRAEL that on the day they ate from the Tree of Knowledge of Good and Evil, they caused two losses, THE DESTRUCTION of the first and the second Temples. This is WHY IT IS WRITTEN: "For in that day that you eat of it you shall surely (lit. 'dying') die" (Ibid.), in which death is mentioned twice. THIS REVELATION THAT HE SHALL REVEAL TO THE CHILDREN OF YISRAEL IS EQUIVALENT TO HIS TELLING THEM NOT TO EAT FROM THE TREE OF KNOWLEDGE OF GOOD AND EVIL, THE SAME WARNING HE GAVE TO ADAM. As a result of this, they caused, THROUGH THE TREE OF KNOWLEDGE OF GOOD AND EVIL, the Righteous, WHO BRING ABUNDANCE UPON THE SHECHINAH, to be left "wasted and dried up" at the first Temple, which is the upper Shechinah, and at the second Temple, which is the lower Shechinah. Thus, it is written: "And the river shall be wasted and dried up" (Yeshayah 19:5). And the river, Vav, NAMELY ZEIR ANPIN, shall "be wasted" in the lower Hei, REFERRING TO HIS OWN FEMALE PRINCIPLE, because the fountain of Yud, WHICH FLOWS INTO THE UPPER HEI, has risen up to the Endless Light.

247. Immediately after Yisrael shall come out of exile as a holy nation on its own, AFTER THE MIXED MULTITUDE HAS BEEN SEPARATED FROM THEM, the river that was "wasted and dried up" DURING EXILE will become "A river went out of Eden," which is the Vav OF YUD HEI VAV HEI, "to water the garden" (Beresheet 2:10), WHICH IS THE LOWER HEI. This river, the central pillar, NAMELY ZEIR ANPIN, "went out of Eden," which the supernal Ima CALLED EDEN FROM WHOM ZEIR ANPIN RECEIVES PLENTY, "to water the garden" IS TO BRING FORTH THE ABUNDANCE TO the lower Shechinah, WHICH IS CALLED A GARDEN.

248. At that time, it is written of Moses and of Yisrael: "Then shall you delight yourself in Hashem" (Yeshayah 58:14). "Delight" in Hebrew is Oneg, WHICH IS ALSO THE INITIALS OF Ayin of Eden, Nun of Nahar (river) and Gimel of Gan (garden). At that time, the phrase: "Then Moses shall sing" (Shemot 15:1) will be fulfilled. It does not say 'sang," but literally "shall sing" IN THE FUTURE TENSE. THIS ALLUDES TO THE TIME WHEN YISRAEL WILL COME OUT OF EXILE, THE TIME WHEN MOSES WILL SING A NEW SONG. Then the Oneg will change into infliction (Heb. nega) for the mixed multitude and all the idol-worshipping nations, just as a pox was inflicted on Pharaoh and the Egyptians, who broke out in blisters. But Oneg, THE MOCHIN OF EDEN, NAHAR AND GAN, SHALL BRING DELIGHT to Yisrael WHO WILL INFLICT GREAT PLAGUES ON THE MIXED MULTITUDE AND THE IDOL-WORSHIPPING NATIONS.

249. This is THE MEANING OF THE VERSE: "And a river went out of Eden to water the garden; and from thence it was parted, and branched into four streams" (Beresheet 2:10). THE STREAMS CORRESPOND TO THE FOUR SFIROT - CHESED, GVURAH, NETZACH AND HOD - THAT CORRESPOND TO THE FOUR BANNERS OF THE TRIBES. Chesed is the right arm. At that time, 'He who seeks wisdom should turn south'. WHOEVER SEEKS WISDOM SHOULD MEDITATE IN HIS PRAYERS ON THE SFIRAH OF CHESED, WHICH IS TO THE SOUTH, AND DRAW THE SFIRAH OF CHOCHMAH TOWARD HIMSELF. The camp of THE ANGEL Michael will be watered by it AND SHALL RECEIVE ITS ABUNDANCE FROM CHESED, together with the camp of Judah and two tribes. Gvurah is the left arm. And it is written of that time: 'He who seeks riches should turn north.' WHOEVER SEEKS TO BECOME RICH SHOULD MEDITATE IN HIS PRAYERS ON THE SFIRAH OF GVURAH, WHICH IS TO THE NORTH. And the camp of THE ANGEL Gabriel is watered by it, together with the camp of Dan and two tribes. Netzach is the right leg and the camp of Nuriel is watered by it, together with the camp of Reuben and two tribes with it. Hod is the left leg, of which it is said in reference to Jacob: "And he limped upon his thigh" (Beresheet 32:32). The camp of Raphael, who is responsible for healing during exile, is watered by it, together with the camp of Ephraim and two tribes.

250. Another explanation OF THE VERSE "And from thence it was parted, and branched into four streams" IS THAT IT IS THE SECRET OF the four SAGES: BEN AZAI, BEN ZOMA, THE OTHER ONE AND RABBI AKIVA, who entered the pardes (orchard). THE HEBREW WORD PARDES CONSISTS OF THE INITIALS OF THE WORDS PESHAT (THE LITERAL MEANING OF THE TORAH), REMEZ (HINTS AND ALLUSIONS), DRASH (HOMILETICAL INTERPRETATION) AND SOD (ESOTERIC INTERPRETATION). One OF THE FOUR SAGES entered THE RIVER OF Pishon, WHICH ALLUDES TO THE PESHAT (LITERAL MEANING) OF THE TORAH THAT SHINES IN THE ORCHARD, as Pishon is composed of Pi-Shoneh- (lit. 'My mouth repeats') Halachah, which is the literal meaning. The second entered THE RIVER OF Gichon, where is buried the one of which it is written: "Whatever goes on the belly" (Heb. gachon) (Vayikra 11:42). THIS REFERS TO MOSES, WHO IS THE SECRET OF THE LETTER VAV OF GACHON, WHICH IS BIG AND IS THE LETTER IN THE MIDDLE OF THE TORAH. THIS IS ALSO THE ASPECT OF Gabriel THAT CONSISTS OF THE LETTERS Gavar El, THE GVURAH OF EL. Of him it is written: "To a man (Heb. gever) whose way is hidden, and from whom Eloha has screened Himself" (Iyov 3:23), MEANING THAT THE REASON FOR HIM HIDING HIS WAYS AND NOT REVEALING HIMSELF IN FULL IS BECAUSE "ELOHA HAS SCREENED HIMSELF" AND NOT BECAUSE OF MOSES'S DEFICIENCY. THIS IS WHY no man knew the place of his burial - nor will until the very day when he will be revealed there. THIS IS BECAUSE THE PLACE OF THE DEFECT IS THE PLACE OF BURIAL AND, BECAUSE THERE WAS NO DEFECT IN HIM, NOBODY KNEW WHERE HE WAS BURIED. ONLY AT THE END OF CORRECTION, AFTER MOSES'S PREFECTION IS REVEALED, WILL THE DEFICIENCY BE DISTINGUISHED BY THE PERFECTION THAT WILL BE REVEALED. THIS IS THE SECRET OF THE PLACE OF HIS BURIAL. This is the part of remez (hints) OF THE TORAH, and wise men ARE INFORMED by hints.

251. The third OF THE FOUR SAGES entered the Chiddekel, WHICH CONSISTS OF THE LETTERS Chet-Dalet Kof-Lamed, which ALLUDES TO a sharp (Heb. chad), FAULTLESS tongue that is quick (Heb. kal) in giving homiletical explanations. The fourth OF THE FOUR SAGES entered the Prat (Euphrates), which is the innermost stream, where procreation (Heb. priyah) occurs, AS THE SEED IS DRAWN OUT OF THE INNERMOST (BRAIN). So ben Zoma and ben Azai, who entered the shells of the Torah, were affected by them, but Rabbi Akiva, who entered the inner part OF THE TORAH, is said to have entered and come out in peace.